Karpūravīṭikāmodha-samākarṣi-digantarā कर्पूरवीटिकामोध-समाकर्षि-दिगन्तरा (26)

Karpūravītikā is a combination of fragrant ingredients, used to chew along with the betel leaves.  The ingredients used are – saffron, cardamom, clove, camphor, kastūri, nutmeg and mace or myristica fragrans or jātipattrī (arillus of the nut also known as myristica officinalis).  The ingredients are finely powdered and mixed with powdered sugar candy.  This Karpūravītikā powder when used with betel leaves for chewing gives immense fragrance and delicious taste).  When She chews this, it provides fragrance to the entire universe.  Please refer nāma 559 also.  In Lalitā Triśatī (containing 300 nāma-s based on Pañcadaśī mantra) nāma 14 also coveys the same meaning. 

Possibly this could mean that She attracts ignorant men by this fragrance.  Knowledgeable men can reach Her by devotion whereas ignorant men require inducement to obtain Her grace.  This inducement is the fragrance mentioned here.

Nija-sallāpa-mādurya-vinirbhartsita-kacchpī निज-सल्लाप-मादुर्य-विनिर्भर्त्सित-कच्छ्पी (27)

Sarasvatī’s veena (veena is musical instrument with strings) is called kachapi.  It produces a superb melody, in the hands of Sarasvatī Devi, the goddess for fine arts.  The voice of Lalitai is more melodious than Sarasvatī’s veena.

Saundarya Laharī (verse 66) says:  “While Vāni (Sarasvatī) is singing with veena about the various glorious deeds of Śiva and you begin to express words of appreciation, nodding your head, Sarasvatī quickly covers Her veena in its case.  The sweetness on the strings of the veena is ridiculed by the soft melody of your eulogistic words.”

The explanation provided to the earlier nāma is applicable here too.  She attracts the ignorant by the melody of Her voice. 

Mandasmita-prabhāpūra-majjatkāmeśa-mānasā मन्दस्मित-प्रभापूर-मज्जत्कामेश-मानसा (28)

Smita means smile and mandasmita means a special benevolent smile.  Kāmeśa is Śiva.  When Lalitai is sitting on the left thigh of Śiva, they are known as Kāmeśvara and Kāmeśvarī.  This form is different from their Ardhanārīśvara form.  Śiva is immersed in that beautiful special smile of Lalitai. 

Kāma also means bindu, a dot.   Bindu is a part of kāmakalā bija (īṁ ईं).  This bīja has two bindu-s, each representing the sun and the moon.  The bindu refers to ego.  Kāma and kalā both mean desire.   Mind is the cause for desire.  When the mind of Śiva Himself is influenced by the smile of Kāmeśvarī, it only speaks about Her glory. 

She attracts ignorant men by Her smile and offer them salvation by infusing wisdom.  

Anākalita-sādṛśya-cibuka-śrī-virājitā अनाकलित-सादृश्य-चिबुक-श्री-विराजिता (29)

She has the most beautiful chin.  Saundarya Laharī (verse 67) says “Your incomparable chin that is touched by the forepart of the hand of Śiva is raised frequently out of His eagerness to drink the nectar of your lower lip.”

Kāmeśa-baddha-māṅgalya-sūtra-śobhita-kandharāकामेश-बद्ध-माङ्गल्य-सूत्र-शोभित-कन्धरा (30)

Her neck is adorned with the māṅgalya sūtra (married women wear this) tied by Kāmeśvara.  

Saundarya Laharī (verse 69) says “The three lines on your neck indicating the number of strings in the auspicious cord fastened at the time of your wedding shine like boundaries, delimiting the position of the gamut, the repositories, of the treasures of various kinds of melodious rāga-s (tunes).” 

The tying of māṅgalya sūtra is not discussed in Veda-s and possibly a custom followed in later days. As per sāmudrikā śāstra, (interpretation of features of the body) three fine lines in the forehead, eyes or hip indicate prosperity.  

Kanakāṅgada-keyūra-kamanīya-bhujanvitā कनकाङ्गद-केयूर-कमनीय-भुजन्विता (31)

kanaka – golden; aṅgada – bangles or bracelets; keyūra is a type of ornament worn in the upper arms.  She is wearing these ornaments.  Possibly, this could mean the following.  Both these ornaments are made out of gold and worn in the arms.  Though they differ in form, the ingredient gold is the same in both.  Though the forms of living beings are different, the innermost Brahman remains the same.